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The principle that anyone who wishes to become a true Christian must admit their sin – and turn away from it – is central to the teaching of Jesus.

From that time, Jesus began to preach, and to say, “Μετανοώ! For the Kingdom of Heaven is at hand.” (Mat 4:17)

The word, ‘repent’ στο πρωτότυπο ελληνικό είναι, ‘metanoeo;’ και η σημασία του ορίζεται ως, “προς την think differently ή κατόπιν, ήτοι, reconsider (morally to feel compunction): – repent.” (Ισχυρή Αναλυτική Συμφωνία). Ετσι, its primary meaning is ‘to change the way you think:’ but this entails far more than a mere intellectual assent to a different way of thinking.

John the Baptist began to prepare the way for Jesus’ coming with the message, “Μετανοώ, for the Kingdom of Heaven is at hand!” (Mat 3:2) Those who received his message were expected to publicly acknowledge their faults and their need to change by submitting to baptism – a ceremonial act of cleansing – in the Jordan river. But this, however humbling it might have been, was not enough; John also insisted that they must produce ‘fruits worthy of repentance’ (Lk 3:8). When asked, “What then must we do?” he answered, “He who has two coats, let him give to him who has none. He who has food, let him do likewise.” To tax collectors, είπε, “Collect no more than that which is appointed to you;” and to soldiers, “Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages,” (Lk 3:10-14).

So repentance requires far more than just a change in our value system and more than a public (and possibly humiliating) acknowledgement that we have done wrong. It must result in a change of lifestyle from selfish and wrongful actions to compassion and justice.

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Ανεβάζοντας τον πήχη

Jesus began his public ministry by echoing John’s call and similarly requiring people to be baptised (Jn 3:22-4:2; Mat 28:19; Mk 16:16; Acts 2:38). But Jesus does not merely endorse what John said about producing fruits worthy of repentance: he dramatically raises the standard! We find this vividly illustrated in his famous ‘Sermon on the Mount.’

In this he tells us:

“Μη νομίζετε ότι ήρθα για να καταστρέψω τον νόμο ή τους προφήτες. Δεν ήρθα για να καταστρέψω, αλλά για να εκπληρώσει. Για το πιο σίγουρο, σου λέω, μέχρι να περάσουν ο ουρανός και η γη, Ούτε ένα μικρότερο γράμμα ή ένα μικρό χτύπημα με στυλό δεν θα φύγει με κανέναν τρόπο από το νόμο, μέχρι να ολοκληρωθούν όλα τα πράγματα. Οποιοσδήποτε, επομένως, θα παραβιάσει μία από αυτές τις ελάχιστες εντολές, και διδάξτε τους άλλους να το κάνουν, θα λέγεται ελάχιστος στη Βασιλεία των Ουρανών; αλλά όποιος τους κάνει και τους διδάξει θα ονομαστεί μεγάλος στη Βασιλεία των Ουρανών. Γιατί σας το λέω, εκτός αν η δικαιοσύνη σας υπερβαίνει αυτή των γραμματέων και των Φαρισαίων, δεν υπάρχει περίπτωση να μπείτε στη Βασιλεία των Ουρανών.” (Mat 5:17-20)

“You have heard that it was said to the ancient ones, ‘You shall not murder;’ and ‘Whoever shall murder shall be in danger of the judgment.’ Αλλά σου λέω, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, ‘Raca!’ shall be in danger of the council; and whoever shall say, ‘You fool!’ shall be in danger of the fire of Gehenna.” (Mat 5:21-22)

“Έχετε ακούσει ότι ειπώθηκε, «Δεν πρέπει να διαπράττεις μοιχεία;’ αλλά σας λέω ότι καθένας που κοιτάζει μια γυναίκα για να τη λαχταρήσει, έχει ήδη μοιχεύσει μαζί της στην καρδιά του.” (Mat 5:27-28)

“It was also said, ‘Whoever shall put away his wife, let him give her a writing of divorce,’ but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.” (Mat 5:31-32)

“Again you have heard that it was said to them of old time, ‘You shall not make false vows, but shall perform to the Lord your vows,’ but I tell you, don’t swear at all… But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ Whatever is more than these is of the evil one.” (Mat 5:33-37)

“Έχετε ακούσει ότι ειπώθηκε, ‘An eye for an eye, and a tooth for a tooth.’ Αλλά σου λέω, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. If anyone sues you to take away your coat, let him have your cloak also. Whoever compels you to go one mile, go with him two.” (Mat 5:38-41)

“Έχετε ακούσει ότι ειπώθηκε, ‘You shall love your neighbor, and hate your enemy.’ Αλλά σου λέω, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you… (Mat 5:43-44)

Και, as if all that wasn’t a daunting enough prospect, Jesus summarises this part of his discourse by saying,

“Therefore you shall be perfect, just as your Father in heaven is perfect.” (Mat 5:48)

Αλλά σίγουρα αυτό είναι αδύνατο – ή είναι? Let’s take a closer look at what Jesus and his disciples had to say about this.

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Sin No More

There are two occasions when we find Jesus telling people to ‘sin no more.’

Ιησούς, standing up, saw her and said, “Woman, where are your accusers? Did no one condemn you?”
She said, “No one, Lord.”
είπε ο Ιησούς, “Ούτε εγώ σε καταδικάζω. Πήγαινε στο δρόμο σου. Από εδώ και πέρα, μην αμαρτάνεις άλλο.” (Jn 8:10-11)

Afterward Jesus found him in the temple, και του είπε, “Βλέπω, you are made well. Sin no more, so that nothing worse happens to you.”(Jn 5:14)

In the first of the above examples, it can be argued that Jesus is simply referring to the specific sin of adultery. But in the second there is no reference to any specific sins. Was Jesus seriously suggesting that it is possible to live without sin?

No Excuses?

Is this really as unthinkable as it sounds? The apostle Paul comments,

“No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it.” (1Cor 10:13)

If that’s the case, it seems that Christians have no excuse for sinning in future. So – what if we do?

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